On November 6, 1839, more than twenty-five women met in Boston, probably in the home of Mary Peabody, to participate in the first of a series of formal Conversations on classical literature and mythology led by the brilliant Transcendentalist Margaret Fuller. In attendance was Elizabeth Palmer Peabody, the eminent educational reformer and intellectual who would soon host subsequent sessions of Fuller's Conversations for women in her West Street bookstore, the most important Transcendentalist gathering-place in Boston. Also in attendance at Fuller's first Conversation were, among others, Caroline Sturgis and her sister Ellen Sturgis Hooper, both of whose poems would be featured in the Transcendentalist journal The Dial, and other women who were or would become prominent activists and writers, including Lydia Maria Child, Elizabeth Cady Stanton, and Caroline Healey Dall. At this point, Fuller's and Peabody's Transcendentalist activities were already in full swing – Fuller had accepted the job as editor of The Dial only days before – and the success of this inaugural Conversation and those that followed ensured many women's active participation in the growth of Transcendentalism and heralded their eagerness to be drawn into its intellectual and literary fervor.

American Transcendentalism was a movement formed by a loosely organized nexus of intellectuals, writers, and clergymen centered in Boston in the 1830s and 1840s. With the sense that they were fomenting a cultural revolution, they turned away from the Lockean empiricism and rationalism that dominated New England's liberal Christianity and fervently pursued their own version of German Idealism, embracing intuitive ways of knowing and positing the divinity of the human soul. From these ideas sprang a series of reform efforts in education, civil rights, and communitarian (or sometimes hermetic) living, as well as a new way of understanding the origin and function of poetic language. While many of our accounts of the movement and its literature have tended to prioritize the careers of men such as Ralph Waldo Emerson, Henry David Thoreau, Bronson Alcott, and William Ellery Channing, Peabody and Fuller's leadership was crucial not only to the inclusion of women in Transcendentalist circles, but also to the development of the movement itself, including its new conceptions of poetry and other literary forms.

Introduction

The teaching and learning of Indonesian in the Australian context represent both a unique opportunity and challenge for developing Australians’ capabilities to engage with Asia and Australia's place in the region. The place of Indonesian in Australian education has usually been justified in terms of the importance of developing a better understanding of the culture and religion of our nearest neighbour (Kohler & Mahnken 2010). This justification is based on a belief that the learning of a language forms a fundamental part of the development of intercultural understanding. However, language teaching approaches have not traditionally made intercultural understanding a central part of programs and have instead focused primarily on the acquisition of the language system. Where cultural understanding has been included in such programs it has typically been separated from the learning of language (Byram 1988). This means that there has often been a disconnection between a stated aim of language learning and the language learning experience offered to students. More recently, however, much attention has been given to pedagogical responses that integrate language learning with intercultural understanding (for example, Byram 1991; Byram and Morgan 1994; Crozet and Liddicoat 1999; Kohler 2010; Kramsch 1993a; Liddicoat 2002, 2005b, 2008; Liddicoat et al. 2003; Papademetre and Scarino 2000). In this chapter, we will extend these initiatives, and examine some of the issues that emerge for understanding language education as an endeavour focused on the development of intercultural understanding using the teaching and learning of Indonesian as a starting point.

Varieties and variation were the keys to Darwin’s theory of evolution by means of natural selection - barnacles and pigeons - and varieties and variations are the keys to our understanding of the Origin of Species as a book.

The three largest collections of editions of the Origin are the Kohler Collection held by the Natural History Museum in London; a collection assembled by R. B. Freeman at the Thomas Fisher Library of the University of Toronto; and the books collected by Warren Mohr, Jr., now in the Henry E. Huntington Library in San Marino. Anyone wanting to study the Origin as a book needs to have close by a copy of R. B. Freeman’s The Works of Charles Darwin: An Annotated Bibliographical Handlist in its second edition. With all its faults and quirks, it is indispensable.

On November 24, 1859,On the Origin of Species by Means of Natural Selection, or the Preservation of Favoured Races in the Struggle for Life was published by John Murray on heavy cream-coloured stock from Spalding, printed by W. Clowes and Sons and bound by Edmonds & Remnant, London, in green cloth with gilt blocking on the spine. John Murray had held a trade sale on November 22 when orders were taken for copies from booksellers, wholesalers, and circulating libraries. Twelve hundred and fifty copies had been printed and bound. Of those, 5 were sent to Stationers' Hall; 12 were “allowed Author”; and 41 were “Presented Reviews” leaving 1,192 for sale (National Library of Scotland (NLS) Acc 12604/570/158).